2 Raja-raja 2:8

2:8 Elijah took his cloak, folded it up, and hit the water with it. The water divided, and the two of them crossed over on dry ground.

2 Raja-raja 2:14

2:14 He took the cloak that had fallen off Elijah, ¹  hit the water with it, and said, “Where is the Lord, the God of Elijah?” When he hit the water, it divided and Elisha crossed over.

Keluaran 7:19-20

7:19 Then the Lord said to Moses, “Tell Aaron, ‘Take your staff and stretch out your hand over Egypt’s waters – over their rivers, over their canals, ²  over their ponds, and over all their reservoirs ³  – so that it becomes ⁴  blood.’ There will be blood everywhere in ⁵  the land of Egypt, even in wooden and stone containers.” 7:20 Moses and Aaron did so, ⁶  just as the Lord had commanded. Moses raised ⁷  the staff ⁸  and struck the water that was in the Nile right before the eyes ⁹  of Pharaoh and his servants, ¹⁰  and all the water that was in the Nile was turned to blood. ¹¹ 

Keluaran 14:16

14:16 And as for you, ¹²  lift up your staff and extend your hand toward the sea and divide it, so that ¹³  the Israelites may go through the middle of the sea on dry ground.

Yosua 6:4-5

6:4 Have seven priests carry seven rams’ horns ¹⁴  in front of the ark. On the seventh day march around the city seven times, while the priests blow the horns. 6:5 When you hear the signal from the ram’s horn, ¹⁵  have the whole army give a loud battle cry. ¹⁶  Then the city wall will collapse ¹⁷  and the warriors should charge straight ahead.” ¹⁸ 

Kisah Para Rasul 3:16

3:16 And on the basis of faith in Jesus’ ¹⁹  name, ²⁰  his very name has made this man – whom you see and know – strong. The ²¹  faith that is through Jesus ²²  has given him this complete health in the presence ²³  of you all.

Kisah Para Rasul 19:12

19:12 so that when even handkerchiefs or aprons that had touched his body ²⁴  were brought ²⁵  to the sick, their diseases left them and the evil spirits went out of them. ²⁶ 

[2:14]  ¹ tn Heb “Elijah’s cloak, which had fallen off him.” The wording is changed slightly in the translation for the sake of variety of expression (see v. 13).

[7:19]  ² tn Or “irrigation rivers” of the Nile.

[7:19]  ³ sn The Hebrew term means “gathering,” i.e., wherever they gathered or collected waters, notably cisterns and reservoirs. This would naturally lead to the inclusion of both wooden and stone vessels – down to the smallest gatherings.

[7:19]  ⁴ tn The imperfect tense with vav (ו) after the imperative indicates the purpose or result: “in order that they [the waters] be[come] blood.”

[7:19]  ⁵ tn Or “in all.”

[7:20]  ⁶ sn Both Moses and Aaron had tasks to perform. Moses, being the “god” to Pharaoh, dealt directly with him and the Nile. He would strike the Nile. But Aaron, “his prophet,” would stretch out the staff over the rest of the waters of Egypt.

[7:20]  ⁷ tn Heb “And he raised”; the referent (Moses) has been specified in the translation for clarity.

[7:20]  ⁸ tn Gesenius calls the preposition on “staff” the בְּ (bet) instrumenti, used to introduce the object (GKC 380-81 §119.q). This construction provides a greater emphasis than an accusative.

[7:20]  ⁹ tn The text could be rendered “in the sight of,” or simply “before,” but the literal idea of “before the eyes of” may stress how obvious the event was and how personally they were witnesses of it.

[7:20]  ¹⁰ sn U. Cassuto (Exodus, 98) notes that the striking of the water was not a magical act. It signified two things: (1) the beginning of the sign, which was in accordance with God’s will, as Moses had previously announced, and (2) to symbolize actual “striking,” wherewith the Lord strikes Egypt and its gods (see v. 25).

[7:20]  ¹¹ sn There have been various attempts to explain the details of this plague or blow. One possible suggestion is that the plague turned the Nile into “blood,” but that it gradually turned back to its normal color and substance. However, the effects of the “blood” polluted the water so that dead fish and other contamination left it undrinkable. This would explain how the magicians could also do it – they would not have tried if all water was already turned to blood. It also explains why Pharaoh did not ask for the water to be turned back. This view was put forward by B. Schor; it is summarized by B. Jacob (Exodus, 258), who prefers the view of Rashi that the blow affected only water in use.

[14:16]  ¹² tn The conjunction plus pronoun (“and you”) is emphatic – “and as for you” – before the imperative “lift up.” In contrast, v. 17 begins with “and as for me, I….”

[14:16]  ¹³ tn The imperfect (or jussive) with the vav (ו) is sequential, coming after the series of imperatives instructing Moses to divide the sea; the form then gives the purpose (or result) of the activity – “that they may go.”

[6:4]  ¹⁴ tn Heb “rams’ horns, trumpets.”

[6:5]  ¹⁵ tn Heb “and it will be at the sounding of the horn, the ram’s horn, when you hear the sound of the ram’s horn.” The text of Josh 6:5 seems to be unduly repetitive, so for the sake of English style and readability, it is best to streamline the text here. The reading in the Hebrew looks like a conflation of variant readings, with the second (“when you hear the sound of the ram’s horn”) being an interpolation that assimilates the text to verse 20 (“when the army heard the sound of the horn”). Note that the words “when you hear the sound of the ram's horn” do not appear in the LXX of verse 5.

[6:5]  ¹⁶ tn Heb “all the people will shout with a loud shout.”

[6:5]  ¹⁷ tn Heb “fall in its place.”

[6:5]  ¹⁸ tn Heb “and the people will go up, each man straight ahead.”

[3:16]  ¹⁹ tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ²⁰ sn Here is another example of appeal to the person by mentioning the name. See the note on the word name in 3:6.

[3:16]  ²¹ tn Grk “see and know, and the faith.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and καί (kai, “and”) has not been translated.

[3:16]  ²² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  sn The faith that is through Jesus. Note how this verse explains how the claim to “faith in Jesus’ name” works and what it means. To appeal to the name is to point to the person. It is not clear that the man expressed faith before the miracle. This could well be a “grace-faith miracle” where God grants power through the apostles to picture how much a gift life is (Luke 17:11-19). Christology and grace are emphasized here.

[3:16]  ²³ tn Or “in full view.”

[19:12]  ²⁴ tn Or “skin” (the outer surface of the body).

[19:12]  ²⁵ tn Or “were taken.” It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably face cloths for wiping perspiration (see BDAG 934 s.v. σουδάριον) while the “aprons” might be material worn by workmen (BDAG 923-24 s.v. σιμικίνθιον).

[19:12]  ²⁶ tn The words “of them” are not in the Greek text, but are implied.